top of page

Mubahala

Whoever disputes with you about it after the knowledge that has come to you, then say, “Come, let us call together our sons and your sons, our women and your women, ourselves and yourselves, and then let us pray and invoke the curse of God upon the liars” (Qur'an 3:61).

​

A noble Qur’anic verse, the reason for its revelation, as is known, was that the Christians of Najran came to the Messenger of God (may God’s prayers and peace be upon him and his family) to find out the matter of his prophecy and the extent of its credibility. A long debate took place between them and the Prophet (may God’s prayers and peace be upon him and his family) in which the Christians proved their inability to keep up with the Prophet according to the evidence he presented. So this verse was revealed with the effective solution, which is the mubahala to God. When the Christians found that the Prophet (may God bless him and his family) had brought his family—Ali, Fatima, Al-Hasan, and Al-Hussein (peace and blessings be upon them)—they abstained from the mubahala and surrendered to him (peace and blessings be upon them).

Regarding this verse, the story of which we commemorate today, I point out several points:

​

The Prophet (may God’s prayers and peace be upon him and his family) acknowledged to the nation the reality of the distinction enjoyed by these five. Al-Zahra’ (peace be upon her) is the only wife of the Prophet (may God’s prayers and peace be upon him and his family) with such prestige and status. The sons of the Prophet (may God’s prayers and peace be upon him and his family) are Al-Hasan and Al-Hussein. His sons (may God’s prayers and peace be upon him and his family) cast stones on all those manipulating the caliphate, like the Abbasids, who strove to deny this sonship to the infallible Imams (peace be upon them) and rely on the fact that the daughter’s sons are not sons. Furthermore, Ali (peace be upon him) is considered the same as the Prophet (may God’s prayers and peace be upon him and his family), which decides the issue of succession. Despite the death of the Prophet (may God’s prayers and peace be upon him and his family), his honorable soul remains in Imam Ali (peace be upon him).

​

When we understand the meaning of the Almighty’s saying, "So we place the curse of God upon the liars," we find that lying in the arena of the Prophet (may God bless him and his family) is represented by falsely claiming prophethood. For the Christians, it is represented by their denial of the Prophet’s prophecy despite the arguments he presented. By withdrawing, they acknowledged their conviction. Here, we ask why they denied their conviction?

​

The answer is that their denial is due to their loss of social status and prominence among their people, as they are socially advanced monks and scholars. If they convert to Islam, they lose this status. Accordingly, we conclude that the issue with the enemies of Islam is not limited to conviction and belief, but also includes interests that lead to stubbornness.

​

Therefore, in the issue of calling to Islam globally, a companion without the Infallible (peace be upon him) will not be able to present solid arguments that refute the opponent and invalidate his claim. In the debate with the Christians, we find that divine support enabled the Prophet (may God’s prayers and peace be upon him and his family) to decide the situation in his favor. In the issue of Christ being the son of God, as the Christians say under the pretext that Christ has no father, the revelation was revealed by the Almighty saying, "Indeed, the likeness of Jesus in the sight of God is like the likeness of Adam. He created him from the dust, then He said to him, ‘Be,’ and he was" (Qur'an 3:59).

​

This silenced them. For this reason, many Christians and Jews used to come to the caliphs and ask questions, but they did not find convincing answers until they approached the knowledge of the Prophet (may God’s prayers and peace be upon him and his family). In the call, we cannot do without the divine miracle, supporting the idea of imamate and infallibility. The Companions were not equipped with such capacity, so the means of spreading Islam they followed were conquests that did not convince people but rather forced them into Islam. This incident narrated on the authority of Imam Ali al-Hadi (peace be upon him) best explains the issue. It was narrated that Imam Ali al-Hadi (peace be upon him) was standing in Samarra one day when a Turkish officer approached him on his horse with arrogance and arrogance. The Turks at that time during the caliphate of al-Mutawakkil were at the peak of their tyranny in the state.

​

When the officer reached the Imam (peace be upon him), the Imam (peace be upon him) whispered to him, and they saw the officer dismount his horse, kiss the feet of the Imam (peace be upon him), and then become one of his Shiites. When asked about the matter, the officer said that the Imam called him by a name that only his father used to call him in Turkey when he was young, and his father had died. Thus, it was impossible for anyone but a man with knowledge of the unseen to know this.

​

References

  1. Qur'an 3:61

  2. Al-Kulayni, "Al-Kafi," vol. 1, p. 303.

  3. Al-Kulayni, "Al-Kafi," vol. 1, p. 204.

  4. Al-Tusi, "Al-Misbah," p. 513.

  5. Al-Qummi, "Mafatih al-Jinan."

  6. Al-Amini, "Al-Ghadir."

  7. Ibn Kathir, "Al-Bidaya wa'l-Nihaya."

  8. Ibn Talha al-Shafi'i, "Matalib al-Sa'ul."

  9. Furat bin Ibrahim al-Kufi.

  10. Al-Hafiz Abu Sa’id Al-Kharkushi Al-Naysaburi, "Sharaf Al-Mustafa."

  11. Narrations of the Imams of the Prophet's family (peace be upon them).

Mubahila Event

Millions of Muslims remember on the twenty-fourth day of Dhu al-Hijjah the "Mubahala Event" between the Prophet Muhammad, may God’s prayers and peace be upon him and his family, and the Christians of Najran. But what does the word “mubahala” mean? What is its story with the Prophet? Below is a breakdown of the topic:

​

The term Mubahala, according to "The End," refers to invoking a curse. When people disagree about something, they may say, “May God’s curse be upon the oppressor among us.” Some researchers believe that mubahala in the language means abandoning something and leaving it unattended, basing this on Al-Raghib’s phrase in his book Al-Mufradat.

​

He believes that this meaning is more precise than the meaning of mubahala being the curse, and that this meaning is found in our narrations in the phrase: God entrusted him to himself. If a person were to be abandoned by God Almighty for a moment and his connection to God Almighty was cut off and the flow of the Creator was cut off for him for a moment, this person would cease to exist.

​

According to this meaning, mubahala is for a person to pray and ask God Almighty to leave a person alone and to entrust him to himself (see "The Mubahala Verse" by Al-Milani).

​

As for the method of mubahala: Imam al-Sadiq (peace be upon him) taught one of his companions, Abu Masrooq, by saying: (Amend yourself three times - and I think he said and fast - and wash yourself, and stand out, you and him, towards the desert, so interlace the fingers of your right hand with his fingers, then straighten it and start with yourself and say: (O God, Lord of the heavens and the seven earths, the Knower of the unseen and the witnessed, the Most Merciful, the Most Merciful. If Abu Masruq denied the truth and claimed falsehood, then send down upon him a reckoning from heaven or a painful punishment)).

​

The meaning of “repair yourself” is three days: that is, three days before the mubahala with repentance, seeking forgiveness, supplication, and submission to God Almighty. Al-Jabbanah refers to the desert, and they are called graveyards because they are in the desert. Al-Hasban refers to the thunderbolt and is also used to refer to torment and misfortune. Some narrations mention that the Imam (peace be upon him) calls for the mubahala between the break of dawn and the rise of the sun.

​

The Prophet and the Christians of Najran

​

The Messenger of God (may God bless him and his family and grant them peace) treated the Christians of Najran with his family after the Qur’an was revealed, calling on him to do so with the Almighty’s saying: "So whoever disputes with you about it after the knowledge that has come to you, say, 'Come, let us call together our sons and your sons, our women and your women, and ourselves and yourselves, and then let us pray and put the curse of God upon the liars'" (Qur'an 3:61).

​

The Messenger of God (may God bless him and his family and grant them peace) called Al-Hassan and Al-Hussein (peace be upon them), who were his sons. He called Fatima (peace be upon her), and his wives were in this place, and he called the Commander of the Faithful (peace be upon him), who was himself.

​

But the Christians refrained from the mubahala due to their lack of confidence in what they were and their fear of the sincerity of the Prophet (may God bless him and his family and grant them peace). Some reports state that if they had agreed to the mubahala, they would have returned without finding any family or money.

​

It was narrated that the bishop said to his companions: "I see faces such that if they asked God to remove a mountain from its place, He would remove it, so do not engage in mubahala, otherwise you will perish and there will be no Christians left on the face of the earth until the Day of Resurrection."

​

In a narration, the Prophet (may God’s prayers and peace be upon him and his family) said: "By the One in whose hand is my soul, if they had cursed us, they would have been turned into monkeys and pigs, and the valley would have been engulfed in fire upon them, and when a year had passed, all the Christians would have perished."

​

References

  1. Qur'an 3:61

  2. Al-Milani, "The Mubahala Verse"

  3. Al-Raghib, "Al-Mufradat"

  4. Narrations of Imam al-Sadiq (peace be upon him)

  5. Ibn Kathir, "Al-Bidaya wa'l-Nihaya"

  6. "The End" (reference text)

  7. Historical accounts of the Mubahala event

Verse of Mubahila

The Event of Mubahala: A Detailed Explanation

Millions of Muslims commemorate the “Mubahala Event” between the Prophet Muhammad, may God’s prayers and peace be upon him and his family, and the Christians of Najran on the twenty-fourth day of Dhu al-Hijjah. But what does the word “mubahala” mean? What is its story with the Prophet? Below is a detailed explanation:

Definition of Mubahala
In "The End," mubahala refers to invoking a curse. When people disagree about something, they may say, “May God’s curse be upon the oppressor among us.” Some researchers believe that mubahala means abandoning something and leaving it unattended, based on Al-Raghib’s phrase in his book Al-Mufradat. He believes that this meaning is more precise than the meaning of mubahala being the curse and that this meaning is found in our narrations in the phrase: God entrusted him to himself. If a person were to be abandoned by God Almighty for a moment, and his connection to God Almighty was cut off, this person would cease to exist. According to this meaning, mubahala is for a person to pray and ask God Almighty to leave a person alone and to entrust him to himself.

Method of Mubahala
Imam al-Sadiq (peace be upon him) taught one of his companions, Abu Masrooq, by saying: “Prepare yourself for three days, fast, wash, and stand out, you and your opponent, in a deserted place. Interlace the fingers of your right hand with his fingers, then straighten it and start with yourself, saying: ‘O God, Lord of the heavens and the seven earths, the Knower of the unseen and the witnessed, the Most Merciful, the Most Merciful. If Abu Masruq denies the truth and claims falsehood, then send down upon him a reckoning from heaven or a painful punishment.’”

Historical Context
The Messenger of God (may God bless him and his family and grant them peace) treated the Christians of Najran with respect after the Qur’an was revealed, calling on him to do so with the Almighty’s saying: "So whoever disputes with you about it after the knowledge that has come to you, say, 'Come, let us call together our sons and your sons, our women and your women, and ourselves and yourselves, and then let us pray and put the curse of God upon the liars'" (Qur'an 3:61).

The Messenger of God (may God bless him and his family and grant them peace) called Al-Hassan and Al-Hussein (peace be upon them), who were his sons. He called Fatima (peace be upon her), and his wives were present, and he called the Commander of the Faithful (peace be upon him), who was himself. The Christians refrained from the mubahala due to their lack of confidence and fear of the sincerity of the Prophet (may God bless him and his family and grant them peace). Some reports state that if they had engaged in the mubahala, they would have returned without any family or wealth. It was narrated that the bishop said to his companions: “I see faces such that if they asked God to remove a mountain from its place, He would remove it, so do not engage in mubahala, otherwise you will perish and there will be no Christians left on the face of the earth until the Day of Resurrection”.

Significance of the Event
Al-Sayyid al-Ajmal Abd al-Hussein Sharaf al-Din says in his research on the Mubahala verse: “This noble verse highlights the distinction of these five individuals: Al-Zahra’ (peace be upon her) is the most prestigious among women, and Ali (peace be upon him) is the most perfect among men. The superiority of Al-Hasan and Al-Hussein is evident even though the Prophet (may God bless him and his family) would call one of them preferable to him. The Prophet's choice of these four souls underscores their elite status, as noted by the leader of the Christians who said: ‘I see faces that, if they asked God to remove a mountain, He would remove it, so do not dispute with them, for you will perish and no Christians will remain until the Day of Resurrection’”.

Gabriel stood over the house of the Prophet Muhammad (PBUH) and bowed down with reverence to whisper this verse. This verse was the sky’s acknowledgment of the right of this house, the divine aura that surrounded it, and the medal bestowed upon it by the Lord of the heavens and the earth. As much as the verse represents a call to prayer and a warning to the Christians of the necessity of following the prophecy of Muhammad (PBUH), it also represents an extension of the message to the Muslims. The prophecy of the Imamate is clearly embodied in the Almighty’s saying, “and ourselves.” Is there more clarity than this?

The Story of Mubahala
The hadith of the Mubahala was mentioned by commentators, hadith scholars, biographers, and chroniclers. Al-Sayyid Ibn Tawus (may his noble secret be sanctified) in his book Al-Iqbal narrated that a delegation of Christians from Najran came to the Prophet (may God bless him and grant him peace). They numbered sixty men, among whom were fourteen leaders. The three main figures were Al-Sayyid (Al-Ayham), Al-Aqib (Abdul Masih), and Abu Haritha bin Alqamah, their bishop. When they met the Messenger of God, the bishop asked about Christ, and the Prophet (PBUH) replied: "He is the servant of God, His Messenger, and His word that He delivered to Mary." They denied the truth, leading to the revelation of the mubahala verse. The Christians agreed to the mubahala but refrained when they saw the Prophet's family.

Mubahala: A Declaration of Guardianship
The books of interpretation and hadith from all Islamic sects, including Sunni commentators like Al-Hakim in Al-Mustadrak, Al-Zamakhshari in his interpretation of Al-Kashshaf, Al-Tabari in Jami’ Al-Bayan, Al-Suyuti in Al-Durr Al-Manthur, and many others, unanimously agreed that this noble verse was revealed for the event of mubahala . Al-Fakhr Al-Razi in his interpretation stated that the narration’s authenticity is agreed upon among the people of interpretation and hadith. He elaborated on the reasoning for the statement that Ali (peace be upon him) is the best of creation after the Prophet (PBUH), quoting Mahmoud bin Al-Hasan Al-Homsi’s argument that Ali’s soul is akin to the soul of Muhammad (PBUH), indicating his superiority.

References

  1. Qur'an 3:61

  2. Al-Milani, "The Mubahala Verse"

  3. Al-Raghib, "Al-Mufradat"

  4. Ibn Kathir, "Al-Bidaya wa'l-Nihaya"

  5. Al-Ajmal Abd al-Hussein Sharaf al-Din, research on the Mubahala verse

  6. Historical accounts of the Mubahala event

  7. Al-Sayyid Ibn Tawus, "Al-Iqbal"

  8. Al-Hakim, "Al-Mustadrak"; Al-Zamakhshari, "Al-Kashshaf"; Al-Tabari, "Jami’ Al-Bayan"; Al-Suyuti, "Al-Durr Al-Manthur"

  9. Al-Fakhr Al-Razi, interpretation of the Mubahala verse

Mubahila

The Event of Mubahala: A Detailed Explanation

Introduction
"So whoever disputes with you about it after the knowledge that has come to you, say, 'Come, let us call our sons and your sons, our women and your women, ourselves and yourselves, and then let us pray and invoke the curse of God upon the liars'" (Qur'an 3:61).

Gabriel leaned over the house of the Prophet Muhammad (PBUH) and bowed down with reverence to whisper this verse, announcing the end of one law and the beginning of another that has no end until the Day of Resurrection. This law, which began in the Cave of Hira, extends from this house that included the five holiest people on the face of the earth. From this house, the springs of this law emerged, and its source flowed so that every palm tree on the banks of the Euphrates, Barada, the Nile, and all terrains are bathed in the light of "there is no god but God, Muhammad is the Messenger of God."

This verse was the sky’s acknowledgment of the right of this house, the divine aura that surrounded it, and the medal bestowed upon it by the Lord of the heavens and the earth. As much as the verse represents a call to prayer and a warning to the Christians of the necessity of following the prophecy of Muhammad (PBUH), which abrogated the law of the Prophet Jesus (PBUH), it also represents an extension of the message to the Muslims. This prophecy of the Imamate is clearly embodied in the Almighty’s saying, “and ourselves.” Is there more clarity than this?

Mubahala: A Call to Prophecy
The hadith of the Mubahala was mentioned by commentators, hadith scholars, biographers, and chroniclers. Everyone who chronicled the events of the tenth year of the Hijra, which is the year in which the Mubahala took place, attributed this hadith to more than fifty companions. Al-Sayyid Ibn Tawus (may his noble secret be sanctified) in his book Al-Iqbal detailed their narrations and the events leading up to the Mubahala with the Christians of Najran.

Summary of the Story
A delegation of Christians from Najran came to the Prophet (may God bless him and grant him peace). They numbered sixty men, including fourteen leaders. Among them were three individuals who held significant authority in Najran: Al-Sayyid (Al-Ayham), their imam and companion of their mounts; Al-Aqib (Abdul Masih), a prince and adviser; and Abu Haritha bin Alqamah, their bishop and scholar, honored by the Roman kings.

When they met the Messenger of God, the bishop asked, "What do you say about Christ, O Muhammad?" He (PBUH) replied, "He is the servant of God, His Messenger, and His word that He delivered to Mary." They said, "Have you seen a child without a male?" Then the honorable verse was revealed: "Indeed, the likeness of Jesus in the sight of God is like that of Adam. He created him from dust, then said to him, 'Be,' and he was" (Qur'an 3:59).

They denied the truth that came from the Prophet (may God bless him and grant him peace), leading to the revelation of the Mubahala verse. They agreed to the Mubahala on the second day. The Christians came, hoping for victory, but the bishop warned them, saying, "If Muhammad brings his companions, he is not a prophet, but if he brings his family, then he is a true prophet."

The Mubahala Event
When it was time for the Mubahala, the Messenger of God came, holding Al-Hussein, with Al-Hassan by his side, Fatima walking behind him, and Ali behind her. He (PBUH) said to his family (peace be upon them): "If I pray, then say 'Amen.'" The Bishop of Najran said, "O Christians! I see faces that, if they asked God to remove a mountain, He would remove it. Do not engage in Mubahala, or you will perish, and no Christians will remain until the Day of Resurrection."

The Christians asked the Messenger of God (PBUH): "Why don’t you show us those of your companions who believed in you and followed you?" He (PBUH) replied, "These are the best people on earth and the best of creation."

The Prophet (PBUH) then said, "By the One in whose hand is my soul, the torment descends upon the people of Najran. If they were to curse, they would be transformed into monkeys and pigs, and the valley would be engulfed in fire upon them. God would annihilate Najran and its people, even the birds in the trees. There would be no Christians by the end of the year."

Mubahala: A Declaration of Guardianship
Interpretation and hadith books from all Islamic sects, including the Kharijites and Nawasib, unanimously agree that this noble verse was revealed for the event of Mubahala. The Messenger of God (PBUH) took the hands of Ali, Fatima, Al-Hassan, and Al-Hussein to compete with the Christians. The phrase "ourselves and yourselves" was interpreted to mean the Prophet (PBUH), his family, and Ali.

Major Sunni commentators and hadith scholars who mentioned this narration include Al-Hakim in Al-Mustadrak, Al-Zamakhshari in Al-Kashshaf, Al-Tabari in Jami’ Al-Bayan, Al-Suyuti in Al-Durr Al-Manthur, Al-Qurtubi, Ibn Al-Jawzi in Tadhkirat Al-Khawas, Ibn Al-Atheer, Al-Dhahabi, Ibn Asakir, Ahmed bin Hanbal, and even Ibn Taymiyyah, despite his hostility towards the People of the House (peace be upon him).

Al-Fakhr Al-Razi in his interpretation stated that the narration’s authenticity is agreed upon among scholars. He narrated a story supporting that the Commander of the Faithful (peace be upon him) is the best of creation after the Messenger of God (PBUH). Mahmoud bin Al-Hasan Al-Homsi argued that Ali was better than all prophets except Muhammad (PBUH), indicated by the verse, "and our souls and your souls."

Conclusion
The Commander of the Faithful (peace be upon him) shares this unique characteristic with the Prophet (PBUH), as stated in the Holy Qur’an. No one else shares this distinction. The secrets of the Qur’an become clear when this honorable verse is compared to the Almighty’s saying: "It was not for the people of Medina and those around them of the Bedouins to remain behind the Messenger of God, and they do not desire themselves over Himself" (Qur'an 9:120).

References

  1. Qur'an 3:61

  2. Qur'an 3:59

  3. Al-Sayyid Ibn Tawus, "Al-Iqbal"

  4. Al-Hakim, "Al-Mustadrak"

  5. Al-Zamakhshari, "Al-Kashshaf"

  6. Al-Tabari, "Jami’ Al-Bayan"

  7. Al-Suyuti, "Al-Durr Al-Manthur"

  8. Al-Qurtubi, "Tadhkirat Al-Khawas"

  9. Ibn Al-Jawzi, "Tadhkirat Al-Khawas"

  10. Ibn Al-Atheer, "Al-Kamil fi al-Tarikh"

  11. Al-Dhahabi, various works

  12. Ibn Asakir, various works

  13. Ahmed bin Hanbal, "Musnad Ahmed"

  14. Ibn Taymiyyah, various works

  15. Al-Fakhr Al-Razi, "Tafsir al-Kabir"

The Meaning of "Ourselves" in the Verse of Mubahala

The linguistic distinction between the word "ourselves" in the Mubahala verse (Qur'an 3:61) and "themselves" in Surat Al-Imran (Qur'an 3:164) is significant. While "ourselves" appears in the plural form, it actually refers to one individual from a single source. The verse states: "Say, 'Come, let us call upon our sons and your sons, our women and your women, and ourselves and yourselves'" (Qur'an 3:61). In contrast, Surat Al-Imran states: "God has indeed graciously bestowed upon the believers when He has sent among them a messenger from themselves" (Qur'an 3:164).
The specification of "from" in the verse of Al-Imran helps to express the generality of the soul, meaning all people. However, "ourselves" in the Mubahala verse is specific, and it is clear that it does not refer to the Messenger (may God bless him and grant him peace), as it does not make sense for a person to call upon himself. Instead, it refers to Imam Ali (peace be upon him), supported by external evidence.

Al-Razi, in his interpretation, explains that "what is meant by 'ourselves' is not the soul of Muhammad (may God’s prayers and peace be upon him and his family), because a person does not call himself. Instead, it refers to someone else, and scholars unanimously agree that this other person is Ali ibn Abi Talib. Thus, the verse indicates that 'the soul of Ali' is like the soul of Muhammad, requiring equality in all aspects".

There is a subtle difference that can only be noticed with careful contemplation. The significance and intended meaning between the two uses differ based on the direction of the simile. When the high likens the near to himself, it raises the degree of the near to the level of the high. This is what is meant by the serious and believable nature of the high. For example, the Qur’an, through the words of the Messenger of God (may God’s prayers and peace be upon him and his family), says "and our souls," likening the one who is close to him to himself and elevating him to his level .
In contrast, when the high likens himself to the near, it brings consolation to the near. The high person wants to place himself on the same level as the near, consoling and pleasing him or for another rational purpose, as in the phrase "from themselves." There is no indication of definite equality; rather, the high person humbles himself to be accepted by the near. Therefore, scholars of interpretation have said that "from themselves" means "from among them," "like them," or "human beings like them." They did not interpret "and our souls" in this way but emphasized equality in this context, illustrating the precise nature of the term.

References

  1. Qur'an 3:61

  2. Qur'an 3:164

  3. Al-Razi, Tafsir al-Kabir

  4. Various sources on the interpretation of the Mubahala verse

  5. Scholarly consensus on the interpretation of "ourselves" in the context of the Mubahala

bottom of page